Variables that Inhibit Middle and Upper Class African
Americans from Achieving Racial Cohesion

Stephen Earl White
Columbus Technical College

   From birth, Caucasians have a racial internal solidarity mechanism. Regardless of income or geographical location, Caucasians instinctively bond with each other and not African Americans to amass wealth and power. Caucasians prefer to live around other Caucasians, socialize with Caucasians, attend Caucasian schools, and work with other Caucasians. On the contrary, African Americans prefer to socialize with other African Americans or Caucasians in the same socioeconomic class. Once African Americans moved into upper income brackets and into predominately Caucasian neighborhoods, they began to support the Caucasian status quo and agenda. This research discovered that psychological and sociological variables impede or prevent African Americans from achieving racial solidarity.

African Americans and the American Cast System

   (Sullivan, 2001) stated status ranks people from race to socioeconomic status. Race, gender, religion or social class is based upon status. One cannot change his or her ascribe status: gender or race. Caucasians have a higher ascribe status that African Americans. (Hacker, 1992) stated that ascribe status carries more weight than achieve status. Failure of employers to hire African Americans may lead to lawsuits; however, hiring or promoting numerous African Americans may jeopardize the company’s credibility, and lead Caucasians to believe the company is predominately African American. Promoting African Americans to supervisory positions leads management to be concerned whether Caucasians will work under the leadership of African Americans. Caucasians believe that African Americans carry less social status than the majority. When an African American writes a book on Euclidean algorithms or Renaissance sculpture, he or she is considered an African American writer, not a writer. On the contrary, Caucasian writers are not referred by race. This label reminds African Americans they cannot shed their ascribe status.

   Achieve status are accomplishments or positions earned through hard work. Achieve status determines ones’ position in society. For example, earning bachelors, masters, or doctoral degrees is achieved status. African Americans who earned law or medical degrees have earned an achieved status. However, their ascribe status does not supersede their achieved status. (Hacker, 1992) cited Gunnar Myrdal who published An American Dilemma in 1944. Myrdal emphasized the United States is based upon a racial cast system. Myrdal theme stated the United States is a paradox: this country boasts of equality for all, but it has relegated African Americans to a lower social status than Caucasians. (Adeshote’,1995) stated racial cohesion leads Caucasians to negatively feel, act, and react towards African Americans in a specific way. From birth, Caucasians are programmed to believe they are intellectually and socially superior to African Americans. This belief is an integral part of their social and psychological make-up. Most Caucasians are raised in a Caucasian environment without social or intimate contact with African Americans. Caucasians attend Caucasian churches, their Gods are Caucasian, and their heroes are Caucasian, real or unreal. (Jackson, Shin, & Wilson, 2000) stated that America has indoctrinated Caucasians to feel superior to African Americans. Consequently, African Americans are depicted as genetically inferior.

Caucasians to believe African Americans are from the Lower Rung of the Evolutionary Ladder.

   Anthropologically, human species began on the continent of Africa. Blacks remained in Africa, and whites migrated to cooler climates. This migration led racists to argue that non migratory blacks were from a lower evolutionary development. For half a dozen centuries or longer, Caucasians implied they had a higher civilization than blacks based upon their perception of superior intelligence. Caucasians view Africaas backwards, primitive, undeveloped, and third-world. Equally unsettling, Caucasians believe that Africais not worth the world’s attention. Africais always in the news regarding famine, internal strife, and AIDS. During these periods of misfortune, Africamay invoke sympathy from Caucasians; however, the message is the same. Africacannot solve its problems and needs help from Caucasians. (Allen, 2003) stated that Caucasians refused to acknowledge or recognize African Americans; in addition, African Americans are recognized as sub-human.

Group Cohesion and Race

   (Coon, 2001) stated that cohesion is group bonding to achieve a common goal. This preserves the race or allocates limited economic resources to group members. Group cohesion is the degree of attraction among group members, or their willingness to remain in the group. Cohesive and racial groups are unified. Cohesive members sit close together, stand close together, and pay close attention to one another. Also, their behavior tends to be closely coordinated, Levine & Moreland (1990). If Caucasians adhere to these principles, they are practicing cohesion; furthermore, cohesion enables groups to exert power over their members. For example, sports teams, groups, and corporations tend to build cohesive ties among members. One reason, cohesive groups are effective and solve problems, Craig & Kelly (1999).

   According to (Shelby, 2002), three characteristics determine cohesion. Identifying is the most salient factor. Mutual identification can vary greatly. It can be predicated upon shared ethnic or cultural heritage. Group members may share a similar plight or some significant or life shaping experience. Such commonality often engenders mutual empathetic understanding. Caucasians may bond if they have been victimized by Affirmative Action policies. Holocaust survivors may bond because of suffering in concentrations camps, and African Americans may bond due to their ancestors being enslaved. This understanding is not merely a matter of sympathy; it may be an involuntary reaction to the plight of others. Solidarity groups view themselves as what they have in common and sharing a special bond. Because of this bond, group members are treated as an extension of the self. Therefore, group members are proud when group members excel and disappointed when group members fail. (Sullivan, 2001) stated that group cohesion is unity and commitment under adversity. Cohesive groups easily retain members and are more persistent and effective in achieving goals. On the contrary, less cohesive groups disintegrate under pressure and competing demands.

   Racial cohesiveness is another characteristic. Racial groups share a set of goals and values that commit group members. The values or goals might take the form of white or black power, specific policies or principles, civil disobedience, equal opportunity, or black capitalism. Loyalty is the last characteristic. Cohesive members allow the group to figure significantly in the construction of their projects and life plans. This concept involves faithfulness, values, principles, and ideals. Loyal group members assist other group members to advance the group interest. Moreover, group loyalty is exclusionary and defined in opposition to some other group’s goals or interest. The concept is us against them or the in-out group approach. Solidarity groups show loyalty to in- group members as opposed to showing loyalty to out- group members whose interests and goals conflict with in-group members. Though it does require that one is willing to resist threats to one’s group by its enemies, the partiality that loyalty engenders need not be adversarial. Peaceful coexistence or coalition between different groups is possible.

   For example, cohesiveness affects performance. Combat soldiers must be cohesive on the battlefield where deprivation, injury, and death are routine. Applied sociologists conducted research to assist the military to produce more cohesive groups. (Shils & Janowitz 1948) and (Stouffer et al., 1949) discovered that German army platoons in World War II continued to fight when they were out numbered and badly defeated. The soldiers did not fight to further the Nazi philosophy. Soldiers fought for solidarity and cohesion. The soldiers did not want to be perceived as letting their fellow soldiers down. The research concluded that group cohesion is one factor that keeps soldiers fighting.

   A number of factors contribute to group cohesiveness: small size, frequent interaction among group members, being together for long periods of time, and similar characteristics among group members, (Hechter, 1987). Sociologists experimented with solders who trained together and shipped away as a team and trained together and shipped individually to different units. The research revealed that training soldiers together and shipping them to the same duty station are more likely to exhibited high levels of solidarity on the battlefield, (Moskos,1970; (Segal, Schubert, & Li 1991). These conclusions may that infer that Caucasians bond due to their proximity.

   Must African Americans Cohesively Bond?

   (Kennedy, 1997) stated racial cohesion is morally, intellectually, and politically illogical. Racial pride is an individual, not a group accomplishment. Kennedy asserted that the color of his skin, the color of his hair, the width of his nose, the size of his lips, and his economic status does not bond him to race. Kennedy cited the political theorist Michael Sandel, who coined the phrase the unencumbered self. Sandel asserted the unencumbered person is independent and not obligated to any group; the unencumbered self freely associates and develops relationships with other racial groups and can support that racial group. If African Americans desire not to purchase goods or services from each other, no obligation exists based upon racial kinship. The unencumbered self is free from adhering to racial customs, ethnic traditions, and group ties.

Caucasians and Cohesion

   (Anderson, 1994) stated economic power is an enormous source of power for individuals and groups. Individuals who cohesively merge political or financial resources into a group are powerful in a capitalistic society. Jews and Caucasians control a disproportionate share of wealth in the United States , and wealth affords options. These groups use wealth as political tools to open economic, financial, and social opportunities for their groups. In addition, Caucasians use wealth and political tools to punish dissident groups and block or impede progress for other African Americans. All Caucasians do not possess wealth and power; however, because of their strong sense of racial cohesion, they believe in keeping economic resources within the Caucasian community. This conclusion is supported by (Coon, 2000) who stated that cohesive groups have a common goal. (Anderson, 1994) stated that Caucasians will fight other Caucasians to the death, but they instinctively unite against non-whites in wars and international policies. Caucasians believe in the old adage, my enemy enemies are my enemy.

   Caucasians instinctively bond with other Caucasians. This explains their economic position in the United States . Cohesive groups acquire wealth and power which represents strength. Because Caucasians are versatile and cohesive, they produce other forms of power. Caucasian cohesiveness is not the root cause of racial stratification, economic and racial exploitation, or unequal distribution of resources. Caucasians hold a disproportionate share of the wealth and less incline to share wealth or resources with African Americans. In Capitalism, unlike Socialism, the free market prevails, and economic resources are unevenly earned. In addition, Capitalism does not guarantee equality of results.

African American Cohesion

   (Anderson,1994) stated power does not always guarantee wealth, nor does wealth guarantee power. However, the lack of wealth leads to poverty, and the lack of power is powerlessness. Controlling valuable resources, maintaining strong community ties, good organizational skills, and racial cohesion leads to wealth and power. Americans believe in organizing groups to amass power. While Caucasians realize that power lie in numbers, African Americans do not understand that aligning themselves with other African Americans is strength.

   (Evans & Giles, 1986) stated Caucasians view African Americans as political and financial adversaries. To thwart this economic and political threat, Caucasians use group cohesion to retain the status quo. Evans and Giles discovered that increased concentration of African Americans generates high levels of ethnocentrism among African Americans, and high levels of apprehension among Caucasians that their dominance is vanishing. In the workplace, the lower the number of African Americans, the lower the levels of fear among Caucasians that African Americans will obtain power and become the oppressor.

   This conclusion questions full integration. If race relations are based upon power and numbers, the more African Americans integrate, the less likely they are to obtain economic and political power. African Americans dilute their power through integration, and it destroys numerical strength. African Americans do not conceptualize their group strength. Furthermore, African Americans believe when large numbers gather, Caucasians are need for authentication and legitimacy. (Anderson, 1994) stated that African Americans believe that something is amiss when significant numbers gather to strategize, to plan, or to organize without Caucasians. This belief originated during slavery when African Americans gathered only in the presence of Caucasians. Because of this slave mindset, some African Americans have developed self-deprecating thinking and low self-esteem that group cohesion is atypical. This philosophy nullifies African American cohesion.

Integration Prevents African American Racial Cohesion

   Even though integration has economically benefited middle and upper class African Americans, integration fragments African Americans throughout Caucasian neighborhoods. This scattering dilutes and eliminates African American cohesion. Integrated African Americans are isolated in Caucasian communities without a racial bond. Integration has advantages; African Americans socialize with Caucasians, visit Caucasians, and attend Caucasians schools. Therefore, African Americans tend to support and identify with the Caucasian power structure, (Anderson, 1994).

   Caucasians reward African Americans who identify and support Caucasian causes, objectives, and goals. African Americans who place the Caucasian status quo above the African American community, betray the African American community, and extinguish ties with African Americans are reward with benefits: state or federal government employment, money to increase socioeconomic status, or meritorious awards for promoting the Caucasian agenda. On the contrary, Caucasians praise other ethnic groups for maintaining strong communities and ethnic identification. (Adeshote,’ 1995) argued that African Americans are programmed to value Caucasian opinions. In addition, due to years of social, economic, and psychological oppression, some African Americans unconsciously and consciously believe that Caucasians are intellectually superior.

   (Hare, 1965) stated that African Americans distance themselves from each other attempting to identify with Caucasians. However, Caucasians distance themselves from African Americans. Hare labeled African Americans emulating Caucasians as black Anglo Saxons. Some African Americans disown their history and mores to identify with white Anglo Saxons. Black Anglo Saxons relate to and wish to be part of the Anglo Saxon world. Black Anglo Saxons suffer from what sociologist call the Looking Glass Self; black Anglo Saxons try to create an acceptable image to white Anglo Saxons. (Babb, 1998) stated since Caucasians establish norms and values in the United States, some African Americans emulate Caucasians.

   (Wilson, 1978) argued that African Americans are unable to bond due to the black man’s negative experience in the United States. Because of racist propaganda, some African American males believe they are genetically inferior to Caucasians. This illusion has robbed his confidence, made him feel powerless, and incapable to control his destiny. Some African American males have little confidence in themselves and are financially dependent on Caucasian males. Even though Caucasian males have socially, financially, and psychologically mistreated African American males, he sees the Caucasian male as a source of survival, and he has not divested his psychological dependency. This illusion has prompted the African American male to engage in self-hatred. Being oppressed, the African American male wishes to identify and emulate his oppressor. Since Caucasians released African Americans from slavery, some African American males sufferer lack of acceptance, affirmation, and love. Since Caucasians enslaved Africans, the white man is able to make the African American male whole.

Middle and Upper Class African American Socioeconomic Background Impedes Racial Cohesion

   (Broman, Neighbors, & Jackson, 1988), Demo & Hughes, 1991) and (Thornton et al., 1990) stated a direct relationship exists between African American cohesion and socioeconomic status. The researchers revealed that high socioeconomic African Americans shun lower socioeconomic African Americans. By distancing themselves, middle and upper class African Americans are less likely to bond with lower socioeconomic African Americans. (Simpson, 1998) found that African Americans believe integration insulates them from problems suffered by lower class African Americans.

   In addition, middle class African Americans believe they have less in common with lower socioeconomic African Americans and more in common with economically similar Caucasians. Furthermore, Simpson discovered that lower to middle socioeconomic African Americans view themselves similar to other similar situated African Americans; however, middle to upper African Americans view themselves socially different from lower to middle socioeconomic African Americans. The higher African American socioeconomics, the more likely they distance themselves from economically dissimilar African Americans, and they unsuccessfully try to identify with economically similar Caucasians. This behavior leads to polarized and isolated African Americans.

   (Frazier, 1962) stated to socially and financially succeed according to Caucasian standards, some African Americans alienate themselves from other African Americans wishing to receive Caucasian authentication and benefits, yet Caucasians routinely reject African Americans. This denial leaves African Americans in psychological limbo. (Harris, 1995) stated that when most African Americans move in middle or upper class income brackets, they move in predominately Caucasians neighborhoods. This move decreases or eliminates African American cohesion, (Tatum, 1987). Once African Americans left their communities and moved into Caucasian communities, the new community slowly destroyed racial cohesion, (Carter, 1993). Due to integration, African Americans are less likely to politically, economically, and financially network; therefore, dissimilarity and lack of cohesion among African Americans is common, (Dawson, 1994).

The Schizoid Nature of Some African Americans Prevents Group Cohesion

   Because of the vestiges of slavery, some African Americans are torn between identifying with Caucasians and accepting their ethnicity. African Americans not associated with any culture, and Caucasians will not accept them in their culture. Being removed from their African culture, African Americans have not acknowledged their African heritage. (Wilson, 1978) stated that African Americans are part black and part Caucasian. The personalities pull and contradict each other. The African American personality says I desire to be black, but the Caucasian personality says the African personality will prevent integrating and identifying.

   This split personality, a schizoid personality, attempts to operate with incompatible needs, drives, impulses, values, and traditions. (Frazier, 1962) concurred with (Wilson, 1978) who stated the hallmark of schizoid living is ambivalence which enters every aspect of the schizoid life. African Americans relate to others and themselves with ambivalence, a love hate relationship. This ambivalence causes African Americans to vacillate between conflicting worlds of different histories, values, beliefs, and lifestyles. Some African Americans have no reference points to life, values, and behavior. Consequently, African American relations with others are confusing and contradictory. (Wilson, 1978) stated African Americans evaluate themselves, positively or negatively based upon Caucasian standards and values. If Caucasians conclude a specific African American behavior or standard is correct, most African Americans tend to accept the Caucasian conclusion as authentic and final. African Americans wish to be accepted as equals; therefore, they emulate Caucasian culture. (Pollard, 1993) stated the media portrays African Americans as irredeemable miscreants, lethargic, criminals, and dregs of society. This fallacy contributes to African Americans perceiving each other as deviants and contributes to lack of racial cohesion.

Caucasians Use the Invisible Gold Card to Preserve Racial Cohesion

   Primal instincts dictate that one takes care of one’s own: families, groups, employees, and races. This premise is based upon survival of the fittest. (Ignatiev & Garvey, 1996) stated the Caucasian race is a club. Caucasians are born into the club, and members go through life accepting membership benefits. The thesis is predicated upon whiteness equates loyalty. All members are not required to advocate white supremacy, merely defer prejudices to others. If Caucasians question the problematic and dubious treatment of African Americans, club officers and members remind them of their allegiance to racial cohesion. Club members will be ostracized or reprimanded for sympathizing or assisting African Americans. Caucasians who advocate equality are labeled as race traitors; Caucasians are able to retain group cohesion and racial bonds by using the Caucasian club to bestow financial and social benefits to club members.

   (Jackson et al., 2000) also stated the white race is a club that enrolls and indoctrinates Caucasian members. The club identifies African Americans and Caucasians as distinct, culturally, and socially opposites. Although African Americans and Caucasians are equally American, the social, economic, and political hierarchy has made both groups adversaries and excluded African Americans from the Caucasian club. (Crenshaw, 1998) stated the Caucasian club breeds race conscious that upholds the status quo, and racism functions as a central underpinning.

(Babb, 1998) stated that Caucasians receive the gold card at birth that grants them access to all walks of life: jobs and mortgage loans and employment opportunities when they are unqualified and other secret benefits. (Yetman & Steele, 1999) stated the Caucasian gold card breeds an ideology and formulate a set of beliefs and values; this philosophy justifies racism, rationalize the status quo, and preserves the Caucasian social order. (Nakayama & Krizek, 1995) argued that the gold card enables anonymous Caucasians to venture into Caucasian uncharted territory as group members. On the contrary, known African Americans traveling into Caucasian charted territory are viewed as suspicious and outcasts. (Crenshaw, 1988) purported that eliminating discrimination would invalidate the gold card, dissolve the Caucasian members club, and topple the Caucasian hierarchy.

(Maher & Tetreault, 1997) claimed the Caucasian club is perpetuated in academe. The Caucasian world view is designed to propagate the status quo, and indoctrinate group members that Caucasians must impose dominate cultural ideological views. In politics, the Caucasian club defines who receives what, when they receive it, how much they receive, and to what degree. Caucasians determine who is accepted into the club and who is excommunicated or banished.

(Adeshote,’ 1995) argued that Ultra- Conservative Caucasians are adamant about preventing African American admission. Members believe the following: due to past injustices toward African Americans, admitting African Americans may result in retaliation against present group members. Caucasians must preserve the race and prevent interracial procreation. In addition, group members must keep what they have legally or illegally obtained. According to (Anderson, 1994), limited economic resources are available in this country; therefore, Caucasian club members believe they must adhere to the following: 1. Provide little if any financial assistance to African Americans. 2. Whatever African Americans obtain, they must obtain on their own. 3. Make life difficult for African Americans, so African Americans will surrender. 4. Divide and confuse African Americans. Finally, if legislation is passed to assist African Americans, provide little if any enforcement.

Caucasian Racial Cohesion is predicated upon Ascribe Status

   According to (Hacker, 1992), because Caucasians label Asians as white, they are permitted to enter the Caucasian club, to scale the social economic ladder, to move into Caucasian neighborhoods, and to marrying their sons and daughters. African Americans carry the indelible stain of slavery; therefore, a minuscule number are temporarily admitted to the Caucasian club. Entering the Caucasian club is laborious. African Americans who emulate Caucasian diction, values, beliefs and demeanor find Caucasians admit an infinitesimal number of African American. After emancipation, African Americans were relegated to a subordinate status. Since African American ancestors were slaves in this country, the chances that African Americans will be treated as social, political, and economic equals are nonexistent. Newly arrived Caucasian immigrants in the country are more respected than native born African Americans. Even though African American ancestors survive the horrors of slavery, their ascribe status is permanent.

   (Adeshote,’1995) stated African Americans admitted to the Caucasian club are labeled by other African Americans as Uncle Toms and sell- outs. Adeshote’ stated that in the work environment, Caucasians collaborate with African Americans to complete work assignments and only socialize with African Americans regarding work related social functions. Outside of work, African Americans are invisible to Caucasians. When African Americans host social events, Caucasians are invited. When Caucasians host social events, African Americans are seldom invited in the club. This omission may be conscious or unconscious. If Caucasians invite African Americans, they are labeled as their black friends. On the contrary, African Americans refer to Caucasians as friends.

   African Americans must understand that racial cohesion bestows group benefits. Caucasians secretly term the concept white privilege, an invisible parcel of unearned benefits or assets which Caucasians cash each day. White privilege is an invisible weightless knapsack of special provisions, tools, maps, passports, compass, and blank checks. These benefits are valuable and enable Caucasians to feel a sense of belonging, and it makes the system benefit them. Cohesive group members are able to freely disparage and criticize without being perceived as individual whiners. Racial solidarity enables group members to be themselves and not emulate other groups. In addition, cohesive groups are able to avoid double consciousness and establish their racial identity, (McIntosh, 1986).

Double Consciousness Prevents African Americans From Achieving Racial Completeness

   (Early, 1993) stated double consciousness is a Nineteenth- Century medical term describing a split personality. The patient is unaware of both personalities. On the contrary, African Americans may or may not be aware of their social double consciousness. African Americans must decide whether racial solidarity supersedes emulating Caucasians. (Weinberg, 1970) cited Du Bois’ 1933 essay entitled On Being Ashamed of Oneself. Du. Bois asked the question what are African Americans? Must African Americans build a new nation or integrate into an old nation. The latter has always been the premise of African Americans. Must it be changed? Should it be changed? If African Americans seek racial cohesion, how and by what method should be employed to accomplish this goal? African Americans must decide whether to integrate or work toward racial cohesion.

   One of Du Bois’s famous quotes is cited in the Souls of Black Folks: “After the Egyptian and Indian, the Greek and the Roman, the Teuton and the Mongolian, the Negro is sort of seventh son, born with a veil, and gifted with the second –sight in this American world- a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double- consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. One ever feels his twoness -----an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder’’. The history of the American Negro is the history of this strife----this longing to attain self consciousness manhood, to merge his double self into a better and truer self”, (Du. Bois, 1962).

   The above passage has been cited and interpreted thousands of times. Each time the authors try to capture and analyze the significance behind Du. Bois’ quotation. To explain why African Americans cannot racially bond, one can draw a conclusion using Du. Bois’ quotation. Some African Americans are unable to be themselves. In the presence of Caucasians, some African Americans display facades, prone to exhibit Caucasian characteristics, mannerisms, and demeanor. African Americans ask themselves who am I? Am I an American or am I am Negro? Can I be both? Or is my duty to cease being a Negro and be an American soon as possible? If I strive to be a Negro, am I separating blacks and whites? African Americans ask themselves whether their black blood place upon them the burden of racial solidarity.

African Americans Cannot Serve Two Masters

   Even though African Americans are ill treated by Caucasians, African Americans are expected to act American. This dilemma induces African Americans to choose between their blackness and loyalty to Caucasians, (Early, 1993). (Du Bois, 1996) stated that African Americans are torn between the African American and the Caucasian world, and they see themselves through the eyes of Caucasians. African Americans measure their lives by the fictitious measuring device created by Caucasians. Therefore, African Americans have two souls, two personalities, and one body. Since African Americans and Caucasians have similar values, similar educational degrees, and similar occupational status, they endeavor to emulate Caucasian behavior.

   African Americans live a double conscious life and cannot bond because they look at themselves through the eyes of Caucasians. Most African Americans wear two masks and adhere to two sets of values: African American and Caucasian. The African American mask asks am I black? The Caucasian mask asks do I unconsciously strive to be white. (Allen, 2003) stated African Americans cannot be both. One body one mind cannot serve two masters. (Du Bois, 1996) stated that blacks are irreparably torn between their Negro-ness and their Caucasian-ness. Can one be both? If one thrives to be black, is one separating oneself from white America ? (Allen, 2003) stated most African Americans are torn between the so- call Negro and his or her quest to assimilate with Caucasians. The present day African American asks the question: Am I American or African American? If I cease to be an African American, am I betraying my race? If I seek to embrace my race, will I smoothly integrate with Caucasians? Majority of African Americans lead a double life. This dilemma causes anguish and isolation. Duality forces African Americans to look at themselves with shame and disgust. African Americans judge themselves and judge other African Americans through the eyes of Caucasians.

   Du.Bois (1900) logically stated a double life, with double thoughts, double duties, and double social class, give rise to double words, and double ideals and double consciousness. (Pollard, 1993) cited Du Bois 1933 essay entitled Can the Negro Expect Freedom by 1965? Because of Lyndon Johnson’s Great Society, Du Bois speculated that changes would bring African American identity problems. One must decide whether his or her loyalties lie with the race. Being marginally American and African American places one in a precarious situation. Once African Americans have succeeded, they place their loyalties with the Caucasian culture. (Harding, 1970) contended that African Americans have been hoodwinked to trade racial solidarity for material wealth. (Du. Bois, 1960) stated the pursuit of socioeconomic success misleads African Americans to believe they are no longer a single body. Therefore, racial cohesion is arduous because African Americans are a different group with Caucasian interests.

   (Lattany, 1993) stated that achieving racial cohesion when one is fleeing his or her identity is impractical. Double consciousness averts wholeness, to mental and physical health, to developing integrity, and to authenticity. African Americans who flee their ethnicity of being half American Indian, half Jamaican, part black, people of color, or just happen to be African American are suffering from a split personality that leads to double consciousness, spiritual death, and mental health issues. This double consciousness is rejecting one’s self.

   Duality decreases self concept and racial cohesion. (Carter, 1993) stated long as African Americans worry about what Caucasians think, African Americans will never achieve racial cohesion. (Lattany, 1993) stated that double consciousness implies duality, an unhealthy state for individuals and groups. To paraphrase Abraham Lincoln, a house divided against itself cannot stand. An individual in conflict with his or her self is marginally functional, and half of loyalties lie elsewhere, and one’s community cannot trust him or her.

Conclusions

   Caucasians have an internal racial cohesive mechanism and believe in racial solidarity. Caucasians understand that solidarity groups amass wealth and power. Once wealth is amassed through cohesion, Caucasians determine who gets what resources, when they get those resources, how many resources they get, and how long the resources are allocated. Solidarity preserves the Caucasian race, and ensures that group members are privileged. Caucasians understand the premise behind racial cohesion, and they view cohesion as racial solidarity. On the contrary, because slaves met only in the presence of Caucasians, slaves never internalized group cohesion, and this behavior was passed from one African American generation to another. Some African Americans believe no relationship exist between race and racial cohesion. On the contrary, Caucasians believe in the old adage, my enemy enemies are my enemy.

   Caucasians will fight each other to the death; however, they swiftly unite to thwart African American progress. African Americans cannot bond because they are frantically attempting to integrate and emulate Caucasians. Most African Americans suffer from double consciousness: the desire to be African American, and the desire to emulate Caucasian values, beliefs, goals, diction, and demeanor. Until African Americans realize that racial cohesion is based upon establishing ones’ identity, racial cohesion will never be accomplished. Once African Americans achieve middle class status, they tend to dissociate themselves with lower socioeconomic African Americans and prefer to interact with Caucasians.

   African Americans must understand that group strength is numerical, and cohesive groups work together and solve its problems. Caucasians believe that African Americans are from the lower rung of the evolutionary ladder. African Americans must realize that integration dilutes their numerical strength, and complete integration is delusional. To fully integrate, African Americans would lose their values and mores and adopt the Caucasian life style. African Americans live in a racial cast system, and their achieve status will never supersede their ascribe status.

   Recommendations:

   Caucasians believe in preserving the race; African Americans must adhere to the same principal and strive to racially bond. African Americans must use racial cohesion to open financial and social doors for other African Americans. African Americans must cease depending on Caucasians to support or finance their livelihood. Caucasians are not legally bound nor morally obligated to assist African Americans to obtain economic wealth. The United States’ economy is predicated upon a free market. African Americans must establish a market economy within the African American community and economically support African American business. They would not be subject to the whimsical and capricious nature of Caucasians. African Americans must condition their dependents to cease depending on the good will of Caucasians.

   Once African Americans achieve middle and upper middle class status, they abscond from African American communities and relocate to predominately Caucasian communities. Consequently, African American property tax dollars are diverted from black communities and redirected to support Caucasian schools and communities. African Americans must develop a sense of intrinsic racial solidarity and build and improve African Americans communities.

   African Americans must stop striving for Caucasian authentication. Because of slavery, African Americans have sought to emulate and strive for Caucasian approval. African Americans must stop emulating Caucasian diction, values, mores, and behavior. In order to achieve racial cohesion, African Americans must identify with each other and adopt an African American identity and single consciousness.

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